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Gita : Ch-11. Slo-10 & 11.

Srimad Bhagavad-Gita :

Chapter-11. Visvarupa-darsana-yogam)

Slokam-s-10 & 11. ( Arjuna saw in that universal form unlimited mouths and unlimited eyes. It was all wondrous. The form was decorated with divine, dazzling ornaments and arrayed in many garbs. He was garlanded gloriously, and there were many scents smeared over His body. All was magnificent, all-expanding, unlimited. This was seen by Arjuna.)

anekavaktranayanam  anekadbhutadarsanam,

anekadivyabharanam  divyanekodyatayudham.


aneka-vakrta-nayanam = with countless mouths and eyes;

aneka-adbhuta-darsanam = with many unlimited wonderful views/sights;

aneka-divya-abharanam = many divine ornaments;

divya-aneka-udyata-ayudham = divine and various superior weapons;

divyamalyambaradharam  divyagandhanulepanam,

sarvascaryamayam  devam  anantam  visvatomukham.


divya-malya-ambara-daram = wearing divine garlands and divine cloths;

divya-gandha-anulapanam = also divine fragrance  smeared with;

sarva-ascaryamayam = many many astonishing things filled in;

devam = shining form;

anantam = endless / unlimited;

visvatah-mukham = all-pervading ( form with many faces covering every where ).

These two slokam-s indicate that there is no limit to the hands, mouths, legs, etc., of the Lord.

These manifestations are distributed throughout the universe and are unlimited.

By the grace of the Lord, Arjuna could see them while sitting in one place.

That is due to the inconceivable potency of Krishna.

Sanjaya who could visually see everything that transpired on the battlefield by the grace of Vedavyasa, uses the word divya meaning divine, to show the resplendent and celestial quality of everything associated with the Supreme Lord Krishna.

The word anantam means unlimited denoting that the visvarupa or divine universal form is the refuge for all creation from the past, in the present and into the future and not subject to time and space.

The words visvato-mukham means many faces in every direction. So the visvarupa is exhibited with the appropriate divine weapons, divine ornaments and divine apparel.

Sanjaya elaborates upon the Supreme Lord Krishna's visvarupa or divine, universal form with the word anatam meaning unlimited refers to unlimited eyes, unlimited mouths, unlimited faces and unlimited wonders, unlimited ornaments, unlimited weapons and unlimited marvels.

All are devoid of the threefold limits of time, space and form and are transcendental, self- effulgent and infinite.

Of what unique nature was Lord Krishna's visvrupa or divine universal form?

This is what is being stated.

This form possessed unlimited faces, eyes and wonders to behold along with dazzling celestial ornaments and gleaming weapons.

This universal form was resplendent, self effulgent, infinite and all pervading, wearing divine ornaments and apparel, decorated with heavenly flower garlands and fragrant unguents all exquisitely scented.

In every direction extensive wonders, marvels and miracles abounded unlimitedly.

The words sarvascarya-mayam meaning unlimited and amazing wonders denotes that Lord Krishna's visvarupa or divine universal form contained innumerable wondrous and marvellous forms of His.

To be continued  ...


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Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.


arjuna uvaca :

param  brahma  param  dhama  pavitram  paramam  bhavan,

purusham  sasvatam  divyam  adidevamajam  vibhum.

arjuna uvaca :  arjuna  said;

param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


ahustvamrshayah  sarve  devarshirnaradastatha,

asito  devalo  vyasah  svayam  caiva  bravishi me.

sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Gita : Ch-13. Slo-13. Discussion-3.

Bhagavad-Gita :
Chapter-13. ( Kshetra-kshetrajna-vibhaga-yogam )

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam  yat  tat  pravakshyami  yatjnatvamrtamasnute,

anadimat  param   brahma  na  sat  tannasaducyate.

jneyam  yat  =   (which )  the  one  which  is  to  be  known  ( knowledge );
yat  jnatva  =  ( if  )  that  one  is  known ( knowing  that  knowledge );
amrtam  asnute  =  results  in  gaining  amrtatvm;
tat  pravakshyami  =  that  I  will  tell ( teach )  you;
anadimat  param   brahma  =  that  is  the  beginningless   Para-brahmam  ( the Supreme  abode ) ;
tat  sat  na  asat  na  =  that  either  sat ( cause ) or  asat  ( effect );
ucyate  =  cannot  be  said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

Gita : Ch-5. Slo-27 & 28.

(Very important slokam-s, Here Lord narrates the details of meditation)

Srimad Bhagavad-Gita:

Chapter-5. ( Karma-sanyasa-yogam )

Slokam-27 & 28. (  Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils—thus controlling the mind, senses and intelligence, the tranecendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.)


Sparsan    krtva    bahirbahyan     cakshuscaivantare     bhruvoh,

pranapanau    samau    krtva     nasabhyantaracarinau.

( 28 ).

Yatendriyamanobuddhiah    muniahmokshaparayanah,

vigatecchabhayakrodhah    yah    sada     mukta    eva    sah.


bahirbahyan     sparsan  =  unnecessary   external    sense     objects,    such    as    sound, etc.;

bahiah    krtva  =   do    not    allowing    to   enter    within,   by    determination,   setting   them    outside;

cakshuah    ca  =  keeping …